The book prints no title here either; the name is taken from the word สังฆาภิถุติง in the invitation, and title_thai and title_pali are left empty rather than invented. The chant is followed by a fuller rubric than the two before it — bow together, then all sit in the side-resting posture — which marks the close of the whole opening movement rather than of this chant alone.

สังโฆ here does not mean the monastic community in the ordinary sense. The fifth line defines it: the four pairs, the eight types of noble ones — those who have reached each of the four stages of awakening and those established in them. Membership is by attainment rather than by ordination, and the praise is addressed to that body wherever its members happen to be.

The chant opens with four ways of practising, laid out in a single repeated frame. สุปะฏิปันโน, having practised well; อุชุปะฏิปันโน, straightforwardly; ญายะปะฏิปันโน, methodically, by the right method; สามีจิปะฏิปันโน, masterfully, as is fitting. These are not four groups but four aspects of one practice, and the whole phrase is repeated each time so that no shorthand creeps in.

The second half turns from what the Sangha has done to what is therefore owed it: worthy of gifts, of hospitality, of offerings, of respect. It closes on the phrase that explains all four — อะนุตตะรัง ปุญญักเขตตัง โลกัสสะ, the unexcelled field of merit for the world. The image is agricultural: a field is not honoured for its own sake but because what is planted in it grows.

That image is the practical point of the chant, and it is why a lay assembly recites it as readily as a monastic one. It gives an account of why supporting a community of practitioners is worth doing, in terms of what such support produces rather than of obligation. The chant then does what it has just described, and makes its own offering and bow.